सिद्धान्तशिखामणि (शिवयोगी रेणुकाचार्य - वीरशैव षट्स्थल दर्शन एवं शक्तिविशिष्टाद्वैत महाग्रन्थ)

A preamble to Śrī Siddhāntaśikhāmaṇi
the world. The infusion of their operations in Śiva inside is
the cause for the worldlessness.(16)
क्षणमन्तः शिवं पश्यन् केवलेनैव चेतसा।
बाह्यार्थानामनुभवं क्षणं कुर्वन् दृगादिभिः॥१७॥
सर्वेन्द्रियनिरूढोऽपि सर्वेन्द्रियविहीनवान्।
शिवाहितमना योगी शिवं पश्यति नापरम्॥१८॥
Perceiving for a moment Śiva inside with his mere mind
and getting for a moment the experience of the external
objects through his eyes, etc., the Yogin who is without all
senses even though he is endowed with all the senses,
perceives Śiva and no one else with his mind fully rested in
Śiva. (17-18)
न जरा मरणं नास्ति न पिपासा न च क्षुधा।
शिवाहितेन्द्रियस्यास्य निर्मानस्य महात्मनः॥१९॥
There is no old age, no death, no thirst, no hunger, in
the case of this great soul (the Śivayogin) whose senses are
rested in Śiva and who is free from all conceits.(19)
मनो यत्र प्रवर्तेत तत्र सर्वेन्द्रियस्थितिः।
शिवे मनसि सँल्लीने क्व चोन्द्रियविचारणा॥२०॥
यद्यत् पश्यन् दृशा योगी मनसा चिन्तयत्यपि।
तत्तत् सर्वं शिवाकारं संविद्रूपं प्रकाशते॥२१॥
Wherever the mind goes there all the senses go; when
the mind is merged into Śiva, where is the consideration of
the operation of senses? Whatever the Śivayogin sees
through his eyes and also thinks about in mind, all that which
shines in the form of conciousness is of the form of Śiva. (20-
21)
करणैः सहितं प्राणं मनस्याधाय संयमी।
योजयेत् स शिवः साक्षात् यत्र नास्ति जगद्भ्रमः॥२२॥
The Yogin should station the life - breath along with the
senses in the mind and associate it with Śiva. Then he is Śiva
himself in whom there no delusion of the world. (22)
सर्वेन्द्रियप्रवृत्त्या च बहिरन्तः शिवं यजन्।
स्वच्छन्दचारी सर्वत्र सुखी भवति संयमी॥२३॥
Worshipping Śiva inside and outside through the
operations of all the senses, the Yogin, who acts everywhere
according to his sweet will, becomes filled with bliss.(23)
शिवस्य परकायस्य यत् तात्पर्यावलोकनम्।
तत्प्राणानुग्रहः प्रोक्तः सर्वेषां तत्त्वदर्शिभिः॥२४॥
That which consists in the realisation of everything as
identical with that Śivaliṅga on the part of the Śivayogin
whose body is Parabrahman, is said to be "Prāṇānugraha",
i.e., favour done to the life-breath of all beinga, by those who
have realised that identity.(24)
प्राणो यस्य लयं याति शिवे परमकारणे।
कुतस्तस्येन्द्रियस्फूर्तिः कुतः संसारदर्शनम्॥२५॥
In the case of the Śivayogin whose life-breath gets
absorbed into Śiva, the Supreme Cause, whence can there be
the operation of the senses and whence can there be the
appearance of worldly entanglements?(25)
करणेषु निवृत्तेषु स्वार्थसङ्गात् प्रयत्नतः।
तैः समं प्राणमारोप्य स्वान्ते शान्तमतिः स्वयम्॥२६॥
When the senses withdraw themselves from their
respective objects, the Yogin harnesses his life-breath with
them and retires himself into his peaceful Self.(26)
शान्तत्वात् प्राणवृत्तीनां मनः शाम्यति वृत्तिभिः।